This transcript was exported on Sep 07, 2019 - view latest version here. Speaker 1: Major funding for BackStory is provided by an anonymous donor, the National Endowment for the Humanities, and the Joseph and Robert Cornell Memorial Foundation. Nathan: From Virginia Humanities, this is BackStory. Nathan: Welcome to BackStory, the show that explains the history behind today's headlines. I'm Nathan Connolly. If you're new to the podcast my colleagues Ed Ayers, Joanne Freeman, Brian Balogh and myself are all historians, and each week we explore the history of one topic that's been in the news. Today on the show we're bringing you another long form interview showcasing a historian's new cutting edge scholarship. Speaker 3: Tonight there is a standoff in the Great Plains. 200 Native American tribes are fighting construction- Speaker 4: ... expected to carry crude oil from the Bakken oilfield to Illinois, the roughly 1200 mile Dakota access pipeline is- Speaker 5: Tonight, near Cannonball, North Dakota, this is the tense face off between an army of police, Native American protesters blocking highway 1806, trying to shut down construction of a controversial oil pipeline on private land. Nathan: In 2016 native people and other activists set up camp at Standing Rock, a reservation in North and South Dakota, to protest the construction of the Dakota Access Pipeline. These activists, known as water protectors, oppose the pipeline because they believed it violated sacred sites and threatened to contaminate the Missouri River, a major source of drinking water in the region. Taking social media by storm, the #NoDAPL movement grew into a protest of international proportions. Nick Estes: I was living in Albuquerque at the time and we had just come back from South Dakota, visiting family, in early August and we were at a memorial service for Loreal Tsingine who was a 27 year old Navajo mother who was gunned down in broad daylight by a white police officer, Austin Shipley. Nathan: That's Nick Estes. In addition to being an American Studies professor at the University of New Mexico, he's a member of the Lower Brule Sioux Tribe. He's also the co founder of Red Nation, a coalition dedicated to preserving indigenous rights. Nick Estes: And so we were there doing work with her family and trying to get justice on behalf of her when we started getting reports that this camp was growing and burgeoning and we saw some of the early videos. And so we decided, as an organization, the Red Nation, to send up a delegation and a head of family who had set up camp there from the [inaudible 00:02:53] or the Lower Brule Sioux Tribe, and so I was hearing reports from them as well. So that's really how we as an organization and myself as an individual got initially involved. History Is Our Future (Completed 09/06/19) Page 1 of 10 Transcript by Rev.com This transcript was exported on Sep 07, 2019 - view latest version here. Nathan: Nick's new book, Our History is the Future, details his experience at Standing Rock in 2016 while positioning that protest within the long history of indigenous resistance. He says that Dakota Access Pipeline represents a continuation, dating back centuries, of white incursion on native land. And for Nick and many others, it's also a matter of tribal sovereignty, or the right to self government for indigenous tribes in the United States. In this extended conversation we talk about Nick's involvement in the 2016 protest at Standing Rock, the history of indigenous resistance, and the current state of their fight against the Dakota Access Pipeline. Nathan: I started by asking him why that particular pipeline became such a flashpoint for native people and other activists. Nick Estes: The Dakota Access Pipeline was transporting ... or is transporting, I should say, because it is built, oil from the Bakken region in North Dakota all the way down to Illinois, which then connects and goes down to the Gulf of Mexico. But this region specifically, North Dakota, plays an important role because North Dakota was undergoing its own oil boom at the time and it wasn't just the non-native political entity of the state that was invested in the oil and gas industry, it was also the Fort Berthold Indian Reservation where a lot of these oil rigs were concentrated. So the oil that's going through the pipeline right now is actually ... some of it is coming from the Fort Berthold Indian Reservation, and so the Fort Berthold Indian ... the MHA, the Mandan, Hidatsa and Arikara tribe, is actually financially benefiting from the Dakota Access Pipeline while paradoxically opposing its construction through that part of the treaty lands, right? So even the tribe that is benefiting from this is actually opposed to its construction because it's violating the treaty rights of its downstream neighbors. And so that's one of the context. Nick Estes: The other context is just the historical context, and the Missouri River, as I point out in the book, has played a central role in the conquest and settlement of that particular region because at the time of the river trade rivers were the main means of transportation, they were the highways. The first European colonizers came by water, not just over seas but also along rivers, and through explorers and the fur trade. So rivers and water in that particular region have played an important role, but then also in kind of a broader context of tribal and state relations within North Dakota and within South Dakota. North Dakota state government and South Dakota state government have been extremely hostile historically to tribal sovereignty, pushing and advancing the damming of the Missouri River in the 1950s and the 1960s at the expense of indigenous people. So that kind of antagonistic relationship and the geopolitics of that area exist today. Nathan: I mean you actually make a very strong case in the book for understanding the importance of history as conceptualized by indigenous people, and in thinking about the connections that are evident in their own movements, in their own communities, in the way that they frame these issues. I mean I think that it's not incidental that the title of the work, Our History is the Future, is about drawing those connections for people and not adopting, to use your description, the settler colonial historical vision that simply imagines the past to be in a linear way, very much behind us. What was it like being in History Is Our Future (Completed 09/06/19) Page 2 of 10 Transcript by Rev.com This transcript was exported on Sep 07, 2019 - view latest version here. the campsites at Standing Rock? What was the embodied look and the feel of history as folks there understood it, and how are we to, in some ways, understand this expression of activism as also being an argument about the past? Nick Estes: What makes a social movement, in my mind, is when you have everyday people who are showing up to the camps in their gym shorts and their T-shirts and coming as they are. I think that was what really crystallized it for me was to see carloads of families quitting their jobs, if they had them, and just stopping their lives because this is what was important to them at that moment in time. And so I think the expression that history repeats itself is a misunderstanding of history, but I do think that there echoes of the past in our present, and one of the things that I feel like Standing Rock represented and what I saw and felt while I was there was that it was very much an echo of who we are as indigenous people, in one sense, and then who we are as the [inaudible 00:08:06], the Nation of the Seven Council Fires in another. Meaning that the last time, this was pointed out to me by a relative of mine, he told me, he said, "The last time we united this way was in a time of war against settler encroachment in the 19th century, and now we are uniting again in a time of war, under different circumstances of course, but nonetheless to resist settler encroachment." Nick Estes: The other thing that I felt was powerful that you really got a sense of when you were on the ground was the generational component of it. I had students that I taught high school to who were on the front lines with me in some of the marches, which was kind of a harrowing experience. It was also very bizarre because you're like, "Am I in a position of power in this moment? Should I be protective?" So these young people, this is an experience you can't take away from them, right? And whether they're in the camp for a day, whether they're there for nine months, a weekend, a week, or whatever, they, for a brief moment in time, experience what it was like to live free. And one of the elders told me that who was at Wounded Knee, she was like, "You can't take that experience from me. You can take away my children, you can throw me in jail," but she was like, "You can never take away my experience of freedom." And she specifically told me that it was thousands and thousands of young native people who have experienced for the first time in their life what actual freedom means, and she's like, "That is the biggest victory of all." Nathan: In your book you describe the episode where you're trying to move through a shopping mall in Bismarck, North Dakota, and you are basically describing the process by which passers by and other folks who might be trying to take advantage of post-Thanksgiving Day sales actually smell the campfire scent on activists in that space and out them to local law enforcement.